The testimony of an unseen and unheard witness would not satisfy them.

From γάζα, treasure, a Persian word, occurring only once in the New Testament (Acts 8:27), and φυλακή, guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called "trumpets" from their shape, for charitable contributions. This court was the most public part of the temple.

And no man laid hands on Him (καὶ οὐδεὶς ἐπίασεν αὐτὸν)

Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας, or τὴν χεῖρα, and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32).

Properly, therefore, connecting the fact of Jesus' continuing to speak with His freedom from arrest.

Said Jesus

Omit Jesus, and read, He said therefore.

Go away (ὑπάγω)

Withdraw myself from you; this sense being emphasized by the succeeding words, ye shall seek me. In expressing one's departure from men or from surrounding objects, we may emphasize merely the fact of removal, in which case ἀπέρχομαι, to go away, would be appropriate; or we may emphasize the removal as affecting some relation of the person to that from which he removes, as in John 6:67, where Jesus says to the disciples, "will ye also go away, or withdraw from me," in which case ὑπάγω is the proper word.

In your sin (ἐν τῇ ἁμαρτίᾳ ὑμῶν)

See on Matthew 1:21. Note the singular, sin, not sins. It is used collectively to express the whole condition of estrangement from God.

The mockery in these words is alike subtle and bitter. The interrogative particle, μήτι, signifies surely He will not by any chance kill Himself; and the sense of the whole clause is, He will not surely go where we cannot reach Him, unless perchance He should kill Himself; and as that would insure His going to Gehenna, of course we could not go to Him there. The remark displays alike the scorn and the self-righteousness of the speakers.

A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15 sqq.

From above (ἐκ τῶν ἄνω)

Also peculiar to John's Gospel. Compare Colossians 3:1. On the phrase to be of (εἶναι ἐκ) see on John 1:46.

Ye are of this world (ἐκ τοῦ κόσμου τούτου ἐστὲ)

Peculiar to John, and occurring in the First Epistle. On κόσμου, world, see on John 1:9. Ye are of this earthly order or economy.

He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in John 8:58 : "If ye believe not that I am." See Deuteronomy 32:39; Isaiah 43:10; and compare John 8:28, John 8:58 of this chapter, and John 13:19.

A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders "Do you ask that which all along (τὴν ἀρχὴν) I am even saying to you?" and Westcott, "How is it that I even speak to you at all (τὴν ἀρχὴν)"? So also Milligan and Moulton. This latter rendering requires the change of ὅ τι, the relative, that which, into the conjunction ὅτι, that.

The second class of interpreters, who construe the passage affirmatively, vary in their explanations of τὴν ἄρχην, which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take τὴν ἄρχην as a noun, and explain according to Revelation 21:6, "I am the beginning, that which I am even saying unto you." This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth.

I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle (ἀρχὴ). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in John 8:24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. "He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence" (Godet).

The connection of thought seems to be as follows: "I being such as my words show me to be, I must declare the whole message of Him by virtue of my essential union with whom I speak. Many things I have to declare and judge, and you may turn a deaf ear to them; nevertheless, I must speak the whole truth, the things which I have heard from Him who sent me and who is true."

I speak to the world (λέγω εἰς τὸν κοσμὸν)

The best texts read λαλῶ, which emphasizes not what Christ says (which would be λέγω), but the fact that He speaks. See on Matthew 28:18. The use of the preposition εἰς here is peculiar. Literally, "I speak into the world;" so that my words may reach and spread through the world. See for a similar construction 1 Thessalonians 2:9; 1 Thessalonians 4:8; Hebrews 2:3. So Sophocles, where Electra says, κήρυσσέ μ' εἰς ἅπαντας proclaim me to all: so that the report of me may reach all ears ("Electra," 606).

Perceived, as Rev.

He spake

Imperfect. Was speaking would be much better.

See on John 3:14.

Ye shall know (γνώσεσθε)

Render, perceive, here as in John 8:27.

I am He

As in John 8:24, on which see note.

Of myself (ἀπ' ἐμαυτοῦ)

Properly, from myself, as Rev., at John 7:17, but not here. See on John 7:17.

Hath taught (ἐδίδαξεν)

Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare ἤκουσα, I heard, John 3:32.

I speak these things (παῦτα λαλῶ)

Not equivalent to so I speak (i.e., as the Father taught me), but an absolute declaration with reference to these present revelations.

The best texts omit.

Alone

See John 8:16.

Those things that please Him (τὰ ἀρεστὰ αὐτῷ)

Literally, as Rev., the things that are pleasing to Him. Always (πάντοτε) closing the sentence, is emphatic. Jesus' holy activity is habitual and continuous. See John 4:34.

See on John 1:12, and compare believed Him, John 8:31.

Note the different phrase, distinguishing the Jews from the mixed company in John 8:30. Rev., rightly, believed Him.

If ye continue (ἐὰν ὑμεῖς μείνητε)

The emphasis is on the ye, addressed to those whose faith was rudimentary; who believed Him, but did not yet believe on Him. Rev., abide.

In my word (ἐν τῷ λόγῳ τῷ ἐμῷ)

Literally, in the word which is mine: peculiarly mine, characteristic of me. The expression is intentionally stronger than my word. Compare my love (John 15:9).

Indeed (ἀληθῶς)

Literally, truly; as Rev. As those who believe on me, not as those who are moved by temporary excitement to admit my claims.

Rev., better, have never yet been in bondage; thus giving the force of the perfect tense, never up to this time, and of the πώ, yet. In the light of the promises given to Abraham, Genesis 17:16; Genesis 22:17, Genesis 22:18, the Jews claimed not only freedom, but dominion over the nations. In their reply to Jesus they ignore alike the Egyptian, Babylonian, and Syrian bondage, through which the nation had successively passed, as well as their present subjection to Rome, treating these merely as bondage which, though a fact, was not bondage by right, or bondage to which they had ever willingly submitted, and, therefore, not bondage in any real sense. Beside the fact that their words were the utterance of strong passion, it is to be remembered that the Romans, from motives of policy, had left them the semblance of political independence. As in so many other cases, they overlook the higher significance of Jesus' words, and base their reply on a technicality. These are the very Jews who believed Him (John 8:31). Stier remarks: "These poor believers soon come to the end of their faith." The hint of the possible inconstancy of their faith, conveyed in the Lord's words if ye abide in my word, is thus justified.

Rev., more correctly, every one that committeth.

Sin (τὴν ἁμαρτίαν)

The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin. Compare 1 John 3:4-8, and doeth the truth (John 3:21); doeth the righteousness (1 John 2:29).

The servant (δοῦλος)

Or, a servant. Properly, a bond-servant or slave. See on Matthew 20:26.

Of sin

A few authorities omit, and read whosoever committeth sin is a bond-servant. Compare Romans 6:17, Romans 6:20.

A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Genesis 21:10; Galatians 4:30. House. See Hebrews 3:6; John 14:2. The elder son in the parable of the prodigal (Luke 15:29), denies his sonship by the words, "These many years do I serve thee (δουλεύω)."

Used by John only here. It means essentially.

Rev., hath not free course, or maketh no way. This rendering is in harmony with John 8:30, John 8:31, concerning those who believed, but did not believe on Him, and who showed by their angry answer, in John 8:33, that the word of Jesus had made no advance in them. The rendering of the A.V. is not supported by usage, though Field ("Otium Norvicense") cites an undoubted instance of that sense from the Epistles of Alciphron, a post-Christian writer, who relates the story of a parasite returning gorged from a banquet and applying to a physician, who administered an emetic. The parasite, describing the effect of the medicine, says that the doctor wondered where such a mess had place (ἐχώρησε). For the rendering of the Rev., compare Aristophanes: πῶς οὖν οὐ χωρεῖ τοὔργον; "How is it that the work makes no progress?" ("Peace," 472). Plutarch, ἐχώρει διὰ τῆς πόλεως ὁ λόγος, "the word: (or report) spread (or advanced) through the city ("Caesar," 712).

The best texts read ἠκούσατε, ye heard.

See on John 1:12.

Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at John 8:44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them.

This did not Abraham

In the oriental traditions Abraham is spoken of as "full of loving-kindness."

Or, are doing.

Fornication (πορνείας)

From πέρνημι, to sell.

Rev., came forth. The phrase occurs only here and in John 16:28. Ἑξελθεῖν is found in John 13:3; John 16:30, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God). Ἑξελθεῖν παρά (John 16:27; John 17:8), is going from beside, implying personal fellowship with God. Ἑξελθεῖν ἐκ, here, emphasizes the idea of essential, community of being: "I came forth out of."

And am come (ἥκω)

As much as to say, and here Iam.

Of myself (ἀπ' ἐμαυτοῦ)

Of my own self-determination, independently, but my being is divinely derived. See on John 7:17.

The former word refers to the form, the latter to the substance of discourse. So Matthew 26:73, of Peter, "thy speech (λαλιά) bewrayeth thee;" thy mode of speaking. If they had understood the substance, they would have understood the form.

Cannot

See on John 7:7.

Emphatic, in contrast with ἡμεῖς, we, of John 8:41.

Of your father (ἐκ)

Very suggestive, implying community of nature, as in John 8:42. Compare 1 John 3:8, 1 John 3:10.

The Devil

See on Matthew 4:1. John uses Satan only once in the Gospel (John 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine.

Lusts (ἐπιθυμίας)

See on Mark 4:19.

Ye will do (θέλετε ποιεῖν)

Wrong. Properly, ye will to do. Rev., it is your will to do. See on John 7:17.

Murderer (ἀνθρωποκτόνος)

Only here and 1 John 3:15. Literally, a manslayer; from ἄνθρωπος, man, and κτείνω, to kill. The epithet is applied to Satan, not with reference to the murder of Abel, but to the fact of his being the author of death to the race. Compare Romans 7:8, Romans 7:11; Hebrews 2:14.

From the beginning

Of the human race.

continued...

Render but, instead of and. You would believe falsehood if I should speak it, but because I tell you the truth, you do not believe. The I is emphatic. I, because I tell you, etc.

See on John 3:20. Rev., convicteth.

Sin (ἁμαρτίας)

Not fault or error, but sin in general, as everywhere in the New Testament.

The truth (ἀλήθειαν)

Without the article, and therefore not the whole truth, but that which is true as to any part of divine revelation.

The familiar construction. See on John 1:46.

Indicating a current reproach. Well (καλῶς) is literally, finely, beautifully. Sometimes ironical, as Mark 7:6.

Thou art a Samaritan (Σαμαρείτης εἶ σὺ)

Literally, a Samaritan art thou: the σὺ, thou, terminating the sentence with a bitter emphasis: thou who professest such reverence for God and His law, art only a Samaritan, hostile to the true law and kingdom of God.

He ignores the charge of being a Samaritan, refusing to recognize the national distinction. For devil read demon.

That seeks my honor and judges between me and my opposers.

See on 1 Peter 1:4.

Saying (λόγον)

Better, word, as Rev. See on John 8:43.

He shall not see death (θάνατον οὐ μὴ θεωρήσῃ)

The phrase θεωρεῖν θάνατον, to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Θεωρήσῃ see, denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances.

Looking back to John 8:48. If we were too hasty then in saying that you have a demon, your words now fully justify us. They understood Him to be speaking of natural death.

Is dead (ἀπέθανε)

Better, died: referring to the historical fact.

Taste of death

They change the form of Jesus' statement. The Lord himself tasted of death. See Hebrews 2:9. The phrase taste of death does not occur in the Old Testament, but is common in Rabbinic writings. "The angel of death," say the Rabbis, "holdeth his sword in his hand at the bed's head, having on the end thereof three drops of gall. The sick man, spying this deadly angel, openeth his mouth with fear; and then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth."

Thou, emphatic, and the negative interrogative particle implying a negative answer, thou art not surely greater.

Which is dead (ὅστις)

The compound pronoun ὅστις, which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. "Mortify covetousness, seeing it is (ἥτις ἐστὶν) idolatry." See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11.

Properly, word, as John 8:51. So Rev.

With exultant joy. See on 1 Peter 1:6.

To see (ἵνα ἴδῃ)

The Greek construction is peculiar. Literally, that he should see; i.e., in the knowledge or anticipation that he should see.

My day

The exact meaning of the expression is altogether uncertain.

Literally, thou hast not yet fifty years. The age of completed manhood.

Hast thou seen

Again misquoting the Lord's words.

It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born (γενέσθαι). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am (ἐγώ εἰμι). See on John 1:3; see on John 7:34.

The best texts omit.

The word only here in the New Testament.

It was a common Jewish view that the merits or demerits of the parents would appear in the children, and that the thoughts of a mother might affect the moral state of her unborn offspring. The apostasy of one of the greatest Rabbis had, in popular belief, been caused by the sinful delight of his mother in passing through an idol grove.

There is an ellipsis: but (he was born blind) that.

The best texts read ἡμᾶς, us, instead of ἐμὲ, me. Literally, it is necessary for us to work. The disciples are thus associated by Jesus with Himself. Compare John 3:11.

Sent me, not us

The Son sends the disciples, as the Father sends the Son.